Usna means

Expressions researched:
"usna means"

Bhagavad-gita As It Is Lectures

Śīta means winter season, and uṣṇa means summer season.

Lecture on BG 6.4-12 -- New York, September 4, 1966:

Śītoṣṇa-sukha... Duality. Duality. We have got in this material world duality. Just like this is now summer season; then again we will have winter season, snowfall. Śīta uṣṇa. Śīta means winter season, and uṣṇa means summer season. Śītoṣṇa-sukha-duḥkheṣu. Similarly, happiness and distress. Happiness and distress. Tathā mānāpamānayoḥ. Similarly, honor and dishonor. Because in this world, the world of duality, dual world, everything is to be understood by duality. We cannot understand what is honor if there is no dishonor. If I am not insulted, I cannot understand what is honor. So mānāpamānayoḥ. Similarly, I cannot understand what is misery if I have not tasted happiness. Or I cannot understand what is happiness if I have not understood misery. So similarly... I cannot understand what is cold if I have not tasted hot. This world is, world is of duality. So one has to transcend. So long this body is there, this duality feeling will continue.

Srimad-Bhagavatam Lectures

Śīta means winter, and uṣṇa means summer, warm and cold, cool.

Lecture on SB 7.9.20 -- Mayapur, February 27, 1976:

Everything existing on Kṛṣṇa. This material energy—earth, water, fire, air, sky—that is Kṛṣṇa's energy. Bhinnā me prakṛtir aṣṭadhā. They are also Kṛṣṇa's energies. Opposite elements also. Just like heat and cold. So they are opposite. Śītoṣṇa. Śīta means winter, and uṣṇa means summer, warm and cold, cool. We see practically that the expert electrician by the same electric energy is running on the heater and the cooler. The cooler is also working under electric energy, and the heater is also working. So ephemerally heat is opposite to coolness, and coolness is opposite to heat. But both of them are working under the same energy; simply it is a question of adjustment by the expert electrician. So God is one, and His energy is also one, and there is no separation of energy from the energetic. Just like fire and heat. Heat cannot be separated from fire. But still, heat is not fire. I may be heated by high temperature, but if there is fire, then I will be burned—different action—although both of them are the same, heat and fire. Therefore the conclusion should be sarvedam akhilaṁ jagat parasya brahmaṇaḥ śakti. Parasya. Parasya means "of the Supreme Brahman." Supreme Brahman is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). And Arjuna also accepts Kṛṣṇa as Para-brahman. So everything is Kṛṣṇa. Therefore Kṛṣṇa said, mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā: (BG 9.4) "I am spread all over the creation.' Avyakta-mūrtinā. But you cannot see Kṛṣṇa. Here we know there is air, there is ether, there is light, there is heat—everything is here. We can see it, experience it, but avyakta-mūrtinā—Kṛṣṇa is invisible, imperson. That is the difference between person and imperson. There are philosophers who think that the Absolute Truth is person, and there are other philosophers, they think the Absolute Truth is imperson. But we followers of Caitanya Mahāprabhu, we accept both. He is person and imperson also at the same time, simultaneously. Acintya-bhedābheda-tattva.

1973 Conversations and Morning Walks

Śīta means winter and uṣṇa means summer. As the summer comes and go, winter comes and go, so these kinds of sufferings, they come and go.

Room Conversation -- September 2, 1973, London:

If one is engaged in his cultivation of spiritual life, then he should tolerate all these bodily pains and pleasure. Because they come and go. Just like you are medical man, you treat, some patient. Suppose he's attacked with fever. Everyone knows that fever has come; after some time, it will go away. So the one who is cultivating Kṛṣṇa consciousness, he's not very much disturbed with fever. He knows that it has come, it will go automatically. If we fast for few days. There is a Bengali proverb, jvaranpar ketanadali palab...(?) If you receive one unwanted guest and fever, you don't give him eat. Then it will go away. Unwanted guest, if you do not give him food, he'll go away. Even a fever also, if you don't eat, it will go automatically. So after all, these things come and go. The example is given, śīta-uṣṇa. Śīta means winter and uṣṇa means summer. As the summer comes and go, winter comes and go, so these kinds of sufferings, they come and go. So Kṛṣṇa is advising, tāṁs titikṣasva bhārata. Therefore a brāhmaṇa's qualification is titikṣa. Śamo damaḥ śaucaṁ titikṣa, toleration. They're not very much bothered with the bodily pains and pleasure. They come and go. They're engaged in real business, how to realize Brahman. So if one is engaged in the prime business of life, Brahman understanding, athāto brahma jijñāsā, for him these bodily pains and pleasure becomes minor things. Therefore, we see such examples, that one saintly person is living in the Himalayan mountain. There is snowfall, there is no proper place, still they live. Still, there are many. But nowadays it is not possible. Voluntarily, they used to go to the forest, to the Himalaya, just to tolerate these pains and pleasure of the body equally and engage in their own business of spiritual understanding. That is human civilization. Human civilization, that is described, tapo divyam. For the supreme spiritual realization one should undergo tapasya. Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). It is the instruction of Rṣabhadeva that this body... Everyone has got body, cats and dogs and hogs, they have got body. We have also body. The kings and demigods, they have got body. Everyone has got body. But especially the body of... Nāyaṁ deho deha-bhājāṁ nṛloke. In the human society. This body is not meant for kaṣṭān kāmān, to satisfy sense gratification with very, very hard labor like the hogs and dogs. Then what it is meant for? Tapo divyaṁ putrakā yena sattvaṁ śuddhyed (SB 5.5.1). "My dear boys, this body is meant for tapasya." Why tapasya? Your question. Yena śuddhyed. Your existence will be purified. Yasmād brahma-saukhyaṁ tv anantam. Then you'll get perpetual, blissful life. So everyone is seeking after blissful life, but that is not possible in this materialistic way of life. That is not possible. One must seek blissful life in spiritual understanding, brahma-saukhyam, brahma-sukha. That is required. Transcendental pleasure. Ramante yogino 'nante satyānande cid-ātmani. Satyānande, real happiness, in the spiritual understanding, spiritual platform. Iti rāma-padenāsau paraṁ brahmābhidhīyate (CC Madhya 9.29). That kind of enjoyment is called rāma. Ramaṇa. From ramaṇa, rāma. That is wanted. So there is no education at the present moment. But people are hankering. Western people especially. They've have seen enough of this material enjoyment, now they are hankering after their spiritual life. Therefore they look forward towards the Vedic culture.

1975 Conversations and Morning Walks

Uṣṇa means hot, and śīta means cold.

Morning Walk Through the BBT Warehouse -- February 10, 1975, Los Angeles:

Jayatīrtha: New Dvārakā is leading the society in child production.

Prabhupāda: Oh, that's nice. But make them devotees. That is the real father and mother, who begets children and make him devotee. That is real father and mother. Otherwise cats and dogs. A Tulasī dāsa, he has written one poetry that "A son and the urine comes from the same way." Son... Son means it is born out of the semina. That also comes through the genital, and the urine also comes through the genital. So he is giving this example that "Putra and Mutra..." Mutra, means urine, and putra means son, comes from the same passage. So if the son is a devotee, then he's putra; otherwise he's mutra. (laughter) Otherwise he's urine. Very nice. Yes. Putra and mutra come from the same channel. If he's a devotee, then he's putra, otherwise he's mutra. (break) ...miseries are compared with the heat and cold. Mātrā sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). Śīta and uṣṇa. Uṣṇa means hot, and śīta means cold. They are pleasing and miserable in circumstances. Cold is very pleasing in the summer, and heat is very pleasing in winter. But same heat in summer is not pleasing, and same cold in winter, it is not pleasing. So what is the actual position of cold and heat? It is simply transforming as pleasure and pain according to circumstances. Otherwise it is neither painful, neither pleasing. Harer nāma harer nāma harer nāma iva kevalam (CC Adi 17.21).